The Unjust Steward

THE Parable of the Unjust Steward conveys an important lesson to all who are endeavoring to please God rather than men. It tells of a certain rich man who had received a report that his steward was unfaithful in the handling of his financial affairs. The rich man informed the unfaithful steward that his services were to be terminated, although he was allowed to continue temporarily—perhaps until another man could be trained for the position.

All stewards of that time had full authority to do with their master’s goods as they wished and deemed wise. This arrangement was predicated on the assumption that they were honest and trustworthy, and would in no way misuse the wealth of which they were given such complete charge. This is expressed by Paul when he wrote, “It is required in stewards, that a man be found faithful.”—I Cor. 4:2

The record states that the steward of the parable was unable to work, and too proud to beg, so he devised a scheme which he believed would afford him some degree of security after his stewardship was terminated. He called in one after another of the rich man’s creditors and authorized them to make drastic reductions in the amounts they owed. Thus he used his position of authority to promote his own interests, for he believed his action would cause his master’s creditors to feel very friendly toward him, so that when he was finally removed from his stewardship they would take him into their houses and care for his needs.

In the preceding chapter there are two other parables, both of which were addressed to the scribes and Pharisees. The introduction to this parable reads, “He said also unto his disciples,” indicating that at least certain parts of it were to have a special meaning for them, consequently for all his true followers. In examining the details of the parable we will endeavor to distinguish between the lessons intended for the scribes and Pharisees and those which applied to the disciples.

The unjust steward of the parable would seem to represent the scribes and the Pharisees as the religious leaders of Israel, to the degree that like them, he was about to lose his stewardship. They sat in Moses’ seat, and until they were cast off served as God’s stewards in handling the religious interests of the nation. At the time the parable was given the scribes and Pharisees were in much the same position as the unjust steward, in that Jesus had served notice that they were to be replaced, yet they were continuing to serve. “The Law and the prophets were until John,” Jesus explained, “since that time the kingdom of God is preached.”—vs. 16

While John the Baptist was the last of the prophets, the age of the Law and the prophets was continuing through a transition period, so Jesus still recognized the position of the scribes and Pharisees. They were not fully aware of the great change that was soon to occur, although they seemed to sense in part at least that Jesus directed the parable against them. The record states, “The Pharisees also, who were covetous, heard all these things: and they derided him.”—vs. 14

Then Jesus impressed the lesson upon the Pharisees, saying, “Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.” (vs. 15) In reducing the debts of his master’s creditors the unjust steward endeavored to make himself highly esteemed among men, and this, Jesus told Israel’s religious leaders, was what they were endeavoring to do, thus identifying them as being represented by the unjust steward.

“Children of Light”

IN RELATING the parable Jesus said that “the children of this world are in their generation wiser than the children of light.” (vs. 8) Obviously it was the course taken by the unjust steward that Jesus is using here to illustrate the wisdom of this world. This would indicate that the scribes and Pharisees, as the religious leaders of Israel, while selfishly endeavoring to justify themselves before men were not as wise as this steward. Until Jesus came on the scene to begin the work of a new age, these religious leaders, as God’s representatives, were the only light-bearers in the world.

The parable states that the “lord,” [that is, the rich man] commended the action of the unjust steward. The Greek word here translated “commended” would be better translated “applauded.” (Diaglott translation) It is simply that the rich man recognized the shrewdness of his steward in thus taking care of his own interests while he still had an opportunity to do so. The moral aspect of what he did is not under consideration.

The unjust steward in his shrewdness was like “the children of this world,” and so far as his own interests were concerned he acted more wisely than the scribes and Pharisees were doing. Of them Jesus said, “The scribes and Pharisees sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.”—Matt. 23:2-4

This indicates that in this respect the scribes and Pharisees were pursuing a course quite opposite to that of the unjust steward. Instead of lightening the burdens of the people, they were increasing them. They desired the plaudits of men, just as Jesus had explained, but were not using even ordinary worldly wisdom to obtain them.

“All their works,” Jesus said, “they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ.”—Matt. 23:5-8

The unjust steward of the parable realized that he could not gain the favor of men by using his master’s wealth for himself. The scribes and Pharisees did use their position of trust to impress the people with the greatness, but instead of making the people’s burdens lighter as the unjust steward did, they increased them. No wonder Jesus indicated that the unjust steward was wiser than “the children of light.”

To the Disciples

HAVING pointed out to the scribes and Pharisees their lack of wisdom in view of the position in which they would soon find themselves. Jesus turned to his disciples, and according to the King James Version, said, “I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail [most other translations read ‘it fails’] they may receive you into everlasting habitations.”—vs. 9

New creatures in Christ Jesus are not to use their stewardship to make friends for themselves from among their fellowmen. They are to sacrifice every self-interest that the Lord’s name might be glorified. We have given our all to the Lord, and he has made us stewards over it to use in his service. The pronoun “they” in this verse, in the clause “that they may receive you” is generally understood to refer to the Heavenly Father, the Lord Jesus, and the holy angels; that it is with these that we make friends with the mammon of unrighteousness.

The Greek verb translated “say” in Jesus statement, “I say unto you, make friends with the mammon of unrighteousness,” is translated “asked” in Acts 25:20. In this text the Emphatic Diaglott translates it “inquired.” It is the Greek verb which is generally used in the New Testament in the introduction to questions. For this and other reasons some scholars suggest that Jesus might well have been here asking the disciples whether they should use their stewardship as the unjust steward did, if they thought this was his lesson of the parable to them.

Whether or not this suggestion be valid, we are confident that Jesus did not encourage his disciples to use their stewardship to further their personal interests. As the new “children of light” they were not to be covetous, as were the scribes and Pharisees. They were to realize, as the parable teaches, that a follower of the Master cannot serve God and mammon.

The Greek word in verse 9 which is translated “habitations” in our Common Version literally means “tents,” or “cloth huts.” The tents or cloth huts are described as everlasting, or age-lasting, which would suggest the thought of lasting security.

The “least” and the “much” referred to in verse 10 are described in verse 11 as “the unrighteous mammon” and the “true riches.” “Who will commit to your trust the true riches?” Jesus asked, if you have been unfaithful in the use of the “least,” “the unrighteous mammon.”

The “unrighteous mammon” would represent all the things we once called our own, but have now dedicated to the Lord. While they are “unrighteous,” imperfect, they are acceptable to God through Christ Jesus. Having dedicated our all to the Lord, he has made us stewards of what now belongs to him, to be used in the furtherance of his cause, not our own.

These “least” things may vary in value, as illustrated by the widow’s mite on the one hand, to considerable wealth on the other; from small abilities to outstanding talents along one or more lines. But in any case they are still “least” as compared with the “true riches,” “the mysteries of God,” the truth, over which we have also been made stewards. (I Cor. 4:1) These “true riches” are the “much” entrusted to the Lord’s people, and over which we are admonished to be faithful.

Unlike the “least” things which we have dedicated to the Lord, “the mysteries of God” never did belong to us. The truth belongs to the Lord, and is entrusted to us for our sanctification and to use in furthering the interests of his cause in the earth. And of how greater worth are these true riches than the meager offering we make to the Lord when we give him our all! And how important it is that we be faithful in discharging the responsibilities of our stewardship over the truth.

Our stewardship of the “least” and the “much”—the “unrighteous mammon” and the “true riches”—runs more or less concurrently. When responding to the call of God we dedicate our all to his service. This answer of a good conscience is a demonstration of our appreciation of the truth, the “true riches.” As day by day we use faithfully the “least” things, the “unrighteous mammon” which we have given to the Lord, our appreciation of the “true riches” increases, and we become better qualified to exercise our stewardship over them. On the other hand, unfaithfulness could lead to the loss of the “true riches” entirely.

And to have our stewardship of the “true riches” withdrawn would, in turn, lead to an additional great loss in the future. Jesus explains this: “If ye have not been faithful in that which is another man’s, who shall give you that which is your own?” “The mysteries of the kingdom” over which we have been made stewards belong to the Lord, not to us. But if we are faithful stewards we will receive rewards which will be our “own.”

Jesus promised, “Be thou faithful unto death, and I will give thee a crown of life.” (Rev. 2:10) We will not be made stewards over the crown of life. This priceless reward will be our “own.” “Glory honor and immortality” will be the actual possession of those who are faithful stewards over the truth and over the “unrighteous mammon” which they have given to the Lord, and which he now permits them to use in his service.—Rom. 2:7

Thus we see that The Parable of the Unjust Steward conveys a very heart-searching lesson to the followers of Jesus, and at the same time is a condemning expose of the hypocrisy and injustices of the scribes and Pharisees of Jesus’ day who, as a class, were about to lose their stewardship. We have been entrusted with the promotion of the truth. Let us not betray this trust by endeavoring to gain anything for ourselves from our stewardship.

Only the bare necessities of life are to be taken from what we have dedicated to the Lord. This is the teaching and example of Jesus and his apostles. We are not to be “wise” like the unjust steward, and use the “mammon of unrighteousness” to promote our own selfish interests in life. To the unconsecrated our view and way of life seem very foolish. But the treasures we are laying up in heaven are of far greater value than any advantages we could secure by misusing the perishable “mammon of unrighteousness.”

Paul wrote, “Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.” (I Cor. 4:11-13) Thus does the beloved Paul set forth the cost of faithful stewardship over the mysteries of God.

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